Reflecting on today's text, one can notice one of its features. The rich man's name is not given. Lazarus's name, by contrast, is given...
Reflecting on today's text, one can notice one of its features. The rich man's name is not given. Lazarus's name, by contrast, is given. One may think, what is so special about that? But if we try to recall other parables and stories in the Gospel, it becomes clear that the names of bad people are almost nowhere mentioned, with those rare exceptions when not mentioning them is impossible, as in the case of Judas, Caiaphas, and Pontius Pilate, because this is factual testimony to historical authenticity. This differs from the Old Testament. If one were to sketch, somewhat conditionally, two tables for the Old and New Testaments, each with two columns, names of evil people and names of good people, then in the first case these columns would, perhaps, be comparable in length, also with some qualification, simply as a trend. But in the case of the New Testament... It seems that the column of good names would be much longer than that of evil names. Not, of course, because there was much less evil. But this seems to be a sign of the new theology of the New Testament. Several reasons can be given for this.
A name is something very important for a Christian. Why? For some, because of superstition; someone sees in a name some sacred meaning; we often hear from our contemporaries that by giving your child a name you influence his destiny. But superstitions leave no room for true faith, and true faith lies in the very important circumstance that, by assigning Adam the right to give names to the things He had created, the Lord called the human being to participate in His Creation. To give a name means to share creativity in the world with God; a name serves, as it were, as an icon of Synergy.
Why does a person change his name when being tonsured a monk? There is an opinion that this is done in order to break completely with one's life in the world. Such an interpretation seems doubtful: life in the world, from the point of view of Orthodox doctrine, is not in any way considered something lower in relation to life in monasticism. The fact that a monk changes his name, on the contrary, testifies to the meaning of the name as an icon of co-working. And so Jesus comes and, as it were, renews that moment when Adam gave names to the animals and birds.
Such a small ratio of evil names to good ones in the Gospel draws, as it were, an icon of the Kingdom of Heaven, where evil will no longer exist. Let us note in parentheses that icons differ from paintings precisely in this: above every saint depicted on an icon, and above all, above the Lord, there is always a name. Evil is described, but it is not named, and by that very fact it is allotted, as it were, a lesser degree of existence, just as Adam, by giving names, completed the creation of things in the world.
16
16:19 There was a certain rich man - Very probably a Pharisee, and one that justified himself before men; a very honest, as well as honourable gentleman: though it was not proper to mention his name on this occasion: who was clothed in purple and fine linen - and doubtless esteemed on this account, (perhaps not only bythose who sold it, but by most that knew him,) as encouraging trade, and acting according to his quality: And feasted splendidly every day - And consequently was esteemed yet more, for his generosity and hospitality in keeping so good a table.
16:20 And there was a certain beggar named Lazarus, (according to the Greek pronunciation) or Eleazer. By his name it may be conjectured, he was of no mean family, though it was thus reduced.There was no reason for our Lord to conceal his name, which probably was then well known. Theophylact observes, from the tradition of the Hebrews, that he lived at Jerusalem. Yea, the dogs also came and licked his sores - It seems this circumstance is recorded to show that all his ulcers lay bare, and were not closed or bound up.
16:22 And the beggar - Worn out with hunger, and pain, and want of all things, died: and was carried by angels (amazing change of the scene!) into Abraham's bosom - So the Jews styled paradise; the place where the souls of good men remain from death to the resurrection. The rich man also died, and was buried - Doubtless with pomp enough, though we do not read of his lying in state; that stupid, senseless pageantry, that shocking insult on a poor, putrefying carcass, was reserved for our enlightened age!
16:23 He seeth Abraham afar off - And yet knew him at that distance: and shall not Abraham's children, when they are together in paradise, know each other!
16:24 Father Abraham, have mercy on me - It cannot be denied, but here is one precedent in Scripture of praying to departed saints: but who is it that prays, and with what success? Will any, who considers this, be fond of copying after him?
16:25 But Abraham said, Son - According to the flesh. Is it not worthy of observation, that Abraham will not revile even a damned soul? and shall living men revile one another? Thou in thy lifetime receivedst thy good things - Thou didst choose and accept of worldly things as thy good, thy happiness. And can any be at a loss to know why he was in torments? This damnable idolatry, had there been nothing more, was enough to sink him to the nethermost hell.
16:26 Beside this there is a great gulf fixed - Reader, to which side of it wilt thou go?
16:28 Lest they also come into this place - He might justly fear lest their reproaches should add to his own torment.
16:31 Neither will they be persuaded - Truly to repent: for this implies an entire change of heart: but a thousand apparitions cannot, effect this. God only can, applying his word.